Therefore makes an inference to what has gone on before. After his introduction to Romans, Paul speaks about the depth and depravity of sin committed by both Gentile and Jew. Even with the Law, the Jews have failed to be holy and are under God’s judgment; all of humanity is helpless to sin (Rom 1:18-3:20).

But God provided a means for righteousness for humanity: justification through faith in Jesus Christ. Paul uses Old Testament examples, Abraham and David, to illustrate how God declares people righteous on the principle of faith instead of works (Rom 3:21-4:25).

Jewish allegory had always held to the concept of two Adams: one with good inclinations and the other with bad. The significance of using Abraham and David is apparent: God had made covenants with them. Now Adam can be introduced; the bridge has been set, with the focus on the two Old Testament covenant figures, to connect the second Adam (Christ) to the first Adam. How sin, introduced by the first Adam, can be resolved with the second Adam Jesus Christ.

Paul begins his illustration of justification through a parallel comparison between Jesus, and his work of justification and reconciliation, with Adam, and his work of sin and death. Yet the comparison that Paul initiates here (just as) is not completed in verse 12. It is completed in verse 18 (So then as…). Thus the context and content of the comparison must be considered in light of the pertinent verses.

Before Paul makes any comparisons, he first establishes that all men is condemned on the account of Adam's sin. He states a causal relation: One man Adam was the cause of sin. And, as we see later, this statement facilitates the parallel to Christ who was the cause of righteousness.

In review of Adam's sin in Genesis 3:17-19, we see that death was the penalty for the sin of breaking God's command.

Then to Adam He said, 'Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, 'You shall not eat from it.' Cursed is the ground because of you. In toil you will eat of it all the days of your life. Both thorns and thistles it shall grow for you. And you will eat the plants of the field. By the sweat of your face you will eat bread, till you return to the ground, because from it you were taken. For you are dust, and to dust you shall return.' (Gen 3:17-19)

Sin was personified with through, entered, and spread, which emphasized its ominous invasion and evil dispersal. The Greek use for the word sin here encompasses the following range of definitions: 1) the guilt of Adam's sin (imputed sin), 2) man's sinful nature (inherited sin), and 3) transgressions that come from the sinful nature (personal sins).

Most significant is the Greek use of the past tense of entered and spread. In the plain and simple meaning of the Text, humanity sinned when Adam sinned. Because this is difficult to understand, this verse has generated much discussion and differences of interpretation. In a world where there is an emphasis on human effort towards good works to achieve salvation, the very idea of man being regarded and treated, not according to their own merit, but the merit of another, is contrary to contemporary cultural values.

Death here refers to both spiritual and physical death with both immediate and an eventual sense of time. In reviewing Gen 2:17 (…but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die), we see that Adam and Eve did not physically die immediately when they ate the fruit; however spiritually, they died immediately when God removed them that same day from His presence and banished them from the Garden.

The term in the day in Gen 2:17 conveys a sense of certainty, but not necessarily the immediacy of 24 hours.

A word study of the same term in 1 Kings 2:37-42 supports this view. In 1 Kings 2:42 (So the king sent and called for Shimei and said to him, 'Did I not make you swear by the LORD and solemnly warn you, saying, You will know for certain that on the day you depart and go anywhere, you shall surely die?' And you said to me, 'The word which I have heard is good.'), Shimei died physically then, but his death occurred some days after he committed his sin some 25 miles away (a 50-60 mile round trip).

Thus Adam’s sin caused both spiritual and physical death with both immediate and an eventual sense of time.

Verse 13 is an explanation for verse 12. Based on his earlier statement in Rom 4:15 .., but where there is no law, neither is there violation, many understood Paul to mean that sin was charged when one violates the law: there is no sin when there is no law against the action. Paul clarifies that sin existed before the Mosaic Law and that personal sins were not charged on one's account.

Verse 14 is further proof for verse 12. Only Adam is recognized for disobeying God's command, From any tree of the garden you may eat freely. But from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die (Gen 2:16-17). Yet death existed for all even though mankind did not break this law.

With who, Paul begins to contrast Adam with Jesus: comparing the first Adam with the second Adam.

Transgression, used in verses 15-18, comes from other Greek terms for sin parabasis and paraptoma. These were stronger terms for sin than amartia, which was used in verse 12. This characterization indicated that Adam's sin was not simply the natural consequences of a sinful nature, it was a volitional act that occurred before a sinful nature existed.

With the assertion of verse 12 proven, verse 15 begins the first illustration to establish a greater truth. The term for starts the comparison to highlight the differences between Adam and Jesus. Through one man, judgment, a deserved penalty, was brought to all. In contrast, through Jesus, unmerited grace was made available to all. The comparison highlights the magnitude of Divine grace juxtaposed against Divine judgment.

Verse 16 is the second illustration to establish a greater truth. As in verse 15, verse 16 is another contrasting comparison. Divine judgment was the consequence of one man's sin, and divine justification was the consequence of those who accepted the gift of divine grace, which was in response to man's propensity to sin! This highlighted the depth of God's love.

Verse 17 is the third illustration to establish the greater truth. Through Adam, man, the victim burden with sin, is oppressed by death, which in contrast, through Christ, man, the believer victorious over death, is ruler in life!

With so, Paul begins complete his illustration of justification that he initiated in verse 12, and his conclusion sums up the preceding contrasting comparisons of verses 15-17.

Just as one sin condemned all, one atoning sacrifice made justification available to all. The parallel comparison is complete. Imputed righteousness remedies the eternal consequences of imputed sin.

Disobedience is the translation of another Greek term for sin parakoh. This, like transgression, is a stronger term for sin than amartia. Paul's characterization of Adam's sin is clear: Adam did not naively sin, he sinned intentionally.

Romans 1: The Gospel Exalted

1) Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, 2) which He promised beforehand through His prophets in the holy Scriptures, 3) concerning His Son, who was born of a descendant of David according to the flesh, 4) who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, 5) through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake, 6) among whom you also are the called of Jesus Christ; 7) to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 8) First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. 9) For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, 10) always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you. 11) For I long to see you so that I may impart some spiritual gift to you, that you may be established; 12) that is, that I may be encouraged together with you while among you, each of us by the other's faith, both yours and mine. 13) I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles. 14) I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15) So, for my part, I am eager to preach the gospel to you also who are in Rome. 16) For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17) For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH." 18) For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19) because that which is known about God is evident within them; for God made it evident to them. 20) For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21) For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. 22) Professing to be wise, they became fools, 23) and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. 24) Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. 25) For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 26) For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 27) and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error. 28) And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29) being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 30) slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 31) without understanding, untrustworthy, unloving, unmerciful; 32) and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.

Romans 2: The Impartiality of God

1) Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. 2) And we know that the judgment of God rightly falls upon those who practice such things. 3) But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God? 4) Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance? 5) But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6) who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS: 7) to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8) but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. 9) There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, 10) but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. 11) For there is no partiality with God. 12) For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law; 13) for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified. 14) For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15) in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, 16) on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus. 17) But if you bear the name "Jew" and rely upon the Law and boast in God, 18) and know His will and approve the things that are essential, being instructed out of the Law, 19) and are confident that you yourself are a guide to the blind, a light to those who are in darkness, 20) a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth, 21) you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal? 22) You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23) You who boast in the Law, through your breaking the Law, do you dishonor God? 24) For "THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU," just as it is written. 25) For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. 26) So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27) And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? 28) For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29) But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

Romans 3: All the World Guilty

1) Then what advantage has the Jew? Or what is the benefit of circumcision? 2) Great in every respect. First of all, that they were entrusted with the oracles of God. 3) What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4) May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED." 5) But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) 6) May it never be! For otherwise, how will God judge the world? 7) But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? 8) And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? Their condemnation is just. 9) What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; 10) as it is written, "THERE IS NONE RIGHTEOUS, NOT EVEN ONE; 11) THERE IS NONE WHO UNDERSTANDS, THERE IS NONE WHO SEEKS FOR GOD; 12) ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS; THERE IS NONE WHO DOES GOOD, THERE IS NOT EVEN ONE." 13) "THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING," "THE POISON OF ASPS IS UNDER THEIR LIPS"; 14) "WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS"; 15) "THEIR FEET ARE SWIFT TO SHED BLOOD, 16) DESTRUCTION AND MISERY ARE IN THEIR PATHS, 17) AND THE PATH OF PEACE THEY HAVE NOT KNOWN." 18) "THERE IS NO FEAR OF GOD BEFORE THEIR EYES." 19) Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20) because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. 21) But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22) even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23) for all have sinned and fall short of the glory of God, 24) being justified as a gift by His grace through the redemption which is in Christ Jesus; 25) whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26) for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. 27) Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28) For we maintain that a man is justified by faith apart from works of the Law. 29) Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30) since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. 31) Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.

Romans 4: Justification by Faith Evidenced in Old Testament

1) What then shall we say that Abraham, our forefather according to the flesh, has found? 2) For if Abraham was justified by works, he has something to boast about, but not before God. 3) For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." 4) Now to the one who works, his wage is not credited as a favor, but as what is due. 5) But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, 6) just as David also speaks of the blessing on the man to whom God credits righteousness apart from works: 7) "BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED. 8) "BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT." 9) Is this blessing then on the circumcised, or on the uncircumcised also? For we say, "FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS." 10) How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; 11) and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, 12) and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. 13) For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. 14) For if those who are of the Law are heirs, faith is made void and the promise is nullified; 15) for the Law brings about wrath, but where there is no law, there also is no violation. 16) For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, 17) (as it is written, "A FATHER OF MANY NATIONS HAVE I MADE YOU") in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist. 18) In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, "SO SHALL YOUR DESCENDANTS BE." 19) Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah's womb; 20) yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, 21) and being fully assured that what God had promised, He was able also to perform. 22) Therefore IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS. 23) Now not for his sake only was it written that it was credited to him, 24) but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead, 25) He who was delivered over because of our transgressions, and was raised because of our justification.